{"id":5252,"date":"2025-05-09T17:52:23","date_gmt":"2025-05-09T14:52:23","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5252"},"modified":"2025-05-09T17:52:23","modified_gmt":"2025-05-09T14:52:23","slug":"ekrem-demirli-gazzali-miskatul-envar-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-gazzali-miskatul-envar-1-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce, M\u0130\u015eK\u00c2T\u00dc’L-ENV\u00c2R 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce, M\u0130\u015eK\u00c2T\u00dc’L-ENV\u00c2R 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong><\/p>\n

Bu seminer, Gazz\u00e2l\u00ee\u2019nin Mi\u015fk\u00e2t\u00fc\u2019l-Env\u00e2r adl\u0131 eserine giri\u015f niteli\u011findedir. Metin, Nur Suresi 35. ayeti ve “Allah’\u0131n nurdan ve zulmetten perdeleri vard\u0131r” hadis-i \u015ferifi \u00e7er\u00e7evesinde \u015fekillenmi\u015f; Gazz\u00e2l\u00ee\u2019nin metafizik ve n\u00fcb\u00fcvvet anlay\u0131\u015f\u0131n\u0131, \u0130slam d\u00fc\u015f\u00fcnce tarihinde \u00f6zg\u00fcn bir konuma yerle\u015ftirmi\u015ftir. Ekrem Demirli, seminerde Ebu\u2019l-Al\u00e2 Af\u00eef\u00ee\u2019nin metin \u00fczerine yazd\u0131\u011f\u0131 mukaddimeyi de\u011ferlendirerek, Gazz\u00e2l\u00ee\u2019nin d\u00fc\u015f\u00fcncesini felsef\u00ee ve tasavvuf\u00ee ba\u011flamda tart\u0131\u015fmaktad\u0131r.<\/p>\n

Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/p>\n

    \n
  1. Gazz\u00e2l\u00ee\u2019nin D\u00fc\u015f\u00fcnsel Konumu ve Eserin Arka Plan\u0131:<\/strong><\/li>\n<\/ol>\n

    Mi\u015fk\u00e2t\u00fc\u2019l-Env\u00e2r, Gazz\u00e2l\u00ee\u2019nin di\u011fer eserlerinden farkl\u0131 olarak metafizik ve tasavvuf\u00ee bir yo\u011funluk ta\u015f\u0131r. El-Munk\u0131z mine\u2019d-dal\u00e2l ve Teh\u00e2f\u00fct\u00fc\u2019l-Fel\u00e2sife\u2019deki daha rasyonalist yakla\u015f\u0131m\u0131n aksine burada \u201cnur\u201d kavram\u0131 \u00fczerinden bir varl\u0131k ve bilgi felsefesi kurulmu\u015ftur. Eser, \u00f6zellikle Teh\u00e2f\u00fct\u2019te ele\u015ftirilen fel\u00e2sifenin g\u00f6r\u00fc\u015fleriyle bir t\u00fcr bar\u0131\u015fma metni olarak da g\u00f6r\u00fclebilir.<\/p>\n

      \n
    1. Ebu\u2019l-Al\u00e2 Af\u00eef\u00ee\u2019nin Mukaddimesi ve Gazz\u00e2l\u00ee\u2019ye Y\u00f6nelik Ele\u015ftiriler:<\/strong><\/li>\n<\/ol>\n

      Af\u00eef\u00ee\u2019nin metne dair giri\u015f yaz\u0131s\u0131 seminerin temel kayna\u011f\u0131d\u0131r. Af\u00eef\u00ee, metni Gazz\u00e2l\u00ee\u2019ye aidiyet y\u00f6n\u00fcnden sorgulayanlara kar\u015f\u0131 \u00e7\u0131kar ve eserin Gaz\u00e2l\u00ee\u2019ye ait oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc savunur. Ancak Ekrem Demirli\u2019ye g\u00f6re Af\u00eef\u00ee metnin derinli\u011fini tam olarak kavrayamam\u0131\u015f, \u00f6zellikle \u201cvahdet-i v\u00fcc\u00fbd\u201d meselesinde hatal\u0131 \u00e7\u0131kar\u0131mlar yapm\u0131\u015ft\u0131r.<\/p>\n

        \n
      1. Vahdet-i V\u00fcc\u00fbd ve Vahdet-i \u015euh\u00fbd Ayr\u0131m\u0131:<\/strong><\/li>\n<\/ol>\n

        Demirli, Mi\u015fk\u00e2t\u00fc\u2019l-Env\u00e2r\u2019\u0131n a\u00e7\u0131k\u00e7a bir vahdet-i v\u00fcc\u00fbd metni olmad\u0131\u011f\u0131n\u0131, fakat bu gelenekle kesi\u015fen y\u00f6nleri bulundu\u011funu vurgular. Bu ba\u011flamda, vahdet-i v\u00fcc\u00fbd (el-vahdet fi\u2019l-v\u00fcc\u00fbd) d\u0131\u015f ger\u00e7eklikteki birli\u011fi, vahdet-i \u015fuh\u00fbd ise bu birli\u011fin yaln\u0131zca m\u00fc\u015f\u00e2hedeye ba\u011fl\u0131 oldu\u011funu ifade eder. Gazz\u00e2l\u00ee\u2019nin g\u00f6r\u00fc\u015flerinin bu ikili\u011fin neresinde durdu\u011fu tart\u0131\u015fmaya a\u00e7\u0131kt\u0131r.<\/p>\n

          \n
        1. \u015eeriat\u0131n Ger\u00e7ekli\u011fi ve Ontolojik Zemini:<\/strong><\/li>\n<\/ol>\n

          Demirli, vahdet-i v\u00fcc\u00fbd anlay\u0131\u015f\u0131n\u0131n, \u015feriat\u0131n \u201cikilik\u201d (isneyniyet) \u00fczerine kurulu yap\u0131s\u0131na ayk\u0131r\u0131l\u0131k ta\u015f\u0131yabilece\u011fini vurgular. \u015eeriat\u0131n varl\u0131\u011f\u0131 Tanr\u0131\u2013kul ayr\u0131m\u0131na, yani ontolojik \u00e7o\u011fullu\u011fa dayanmaktad\u0131r. Bu nedenle vahdet-i \u015fuh\u00fbd yakla\u015f\u0131m\u0131, \u015feriat a\u00e7\u0131s\u0131ndan daha g\u00fcvenlidir.<\/p>\n

            \n
          1. Varl\u0131k Anlay\u0131\u015f\u0131: V\u00fcc\u00fbd Hakt\u0131r ve Mevc\u00fbdat ile S\u00fcreklilik:<\/strong><\/li>\n<\/ol>\n

            Vahdet-i v\u00fcc\u00fbd\u2019un temel \u00f6nermesi \u201cv\u00fcc\u00fbd hakt\u0131r\u201d ifadesidir. Bu \u00f6nerme ile Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 mutlakla\u015ft\u0131r\u0131l\u0131r ve mevc\u00fbd\u00e2tla (yarat\u0131lm\u0131\u015f varl\u0131klarla) bir s\u00fcreklilik ba\u011f\u0131 kurulur. Demirli\u2019ye g\u00f6re Gazz\u00e2l\u00ee\u2019nin bu t\u00fcrden bir metafizik in\u015faya ne \u00f6l\u00e7\u00fcde dahil oldu\u011fu dikkatle de\u011ferlendirilmelidir.<\/p>\n

              \n
            1. \u0130lahi \u0130lim ve A\u2019y\u00e2n-\u0131 S\u00e2bite Teorisi:<\/strong><\/li>\n<\/ol>\n

              M\u00fc\u015fkat\u00fc\u2019l-Env\u00e2r\u2019da \u201ca\u2019y\u00e2n-\u0131 s\u00e2bite\u201d d\u00fc\u015f\u00fcncesinin erken izlerine rastlan\u0131r. Varl\u0131klar\u0131n hakikatinin ilah\u00ee ilimde sabit oldu\u011fu fikri, sonraki vahdet-i v\u00fcc\u00fbd d\u00fc\u015f\u00fcncesinin temel dayanaklar\u0131ndan biri olacakt\u0131r.<\/p>\n

              Sonu\u00e7<\/strong><\/p>\n

              Bu seminer, Gazz\u00e2l\u00ee\u2019nin metafizik yakla\u015f\u0131m\u0131n\u0131n klasik kel\u00e2m \u00e7izgisinden ayr\u0131larak tasavvuf\u00ee derinlik kazand\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Mi\u015fk\u00e2t\u00fc\u2019l-Env\u00e2r, hem Gazz\u00e2l\u00ee\u2019nin d\u00fc\u015f\u00fcnsel evriminin bir par\u00e7as\u0131 olarak hem de \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin metafizik sistemine giden yolda \u00f6nemli bir durak olarak konumland\u0131r\u0131l\u0131r. \u015eeriat, n\u00fcb\u00fcvvet ve hakikat ili\u015fkisi ba\u011flam\u0131nda, vahdet-i v\u00fcc\u00fbd tart\u0131\u015fmalar\u0131n\u0131n kavramsal temelleri bu metinle erken bi\u00e7imlerini kazan\u0131r.<\/p>\n

               <\/p>\n

              Purpose and Content of the Seminar<\/strong><\/p>\n

              This seminar serves as an introduction to Ghaz\u0101l\u012b\u2019s Mishk\u0101t al-Anw\u0101r. The text, shaped around the verse \u201cAllah is the Light of the heavens and the earth\u201d and the \u1e25ad\u012bth \u201cGod has veils of light and darkness,\u201d presents Ghaz\u0101l\u012b\u2019s metaphysical and prophetic worldview. Ekrem Demirli discusses Ab\u016b al-\u02bfAl\u0101 \u02bfAf\u012bf\u012b\u2019s introduction to the text and critically analyzes Ghaz\u0101l\u012b\u2019s thought in both philosophical and Sufi contexts.<\/p>\n

              Main Themes and Headings<\/strong><\/p>\n

                \n
              1. Ghaz\u0101l\u012b\u2019s Intellectual Position and Context of the Text<\/strong><\/li>\n<\/ol>\n

                Mishk\u0101t al-Anw\u0101r diverges from Ghaz\u0101l\u012b\u2019s more rationalist works like al-Munqidh and Tah\u0101fut al-Fal\u0101sifa, offering a metaphysical system built around the concept of n\u016br (light). Some see the work as a form of reconciliation with the philosophers Ghaz\u0101l\u012b once critiqued.<\/p>\n

                  \n
                1. \u02bf<\/strong>Af\u012bf\u012b\u2019s Preface and Critique of Interpretation<\/strong><\/li>\n<\/ol>\n

                  \u02bfAf\u012bf\u012b defends the authenticity of the text against skeptics. However, Demirli argues that \u02bfAf\u012bf\u012b misinterprets core ideas, particularly regarding wa\u1e25dat al-wuj\u016bd, and fails to fully grasp the metaphysical depth of the text.<\/p>\n

                    \n
                  1. Distinction Between Wa<\/strong>\u1e25<\/strong>dat al-Wuj\u016bd and Wa<\/strong>\u1e25<\/strong>dat al-Shuh\u016bd<\/strong><\/li>\n<\/ol>\n

                    Demirli maintains that the text is not a doctrine of wa\u1e25dat al-wuj\u016bd (unity of being), though it intersects with similar ideas. He clarifies the difference between wa\u1e25dat al-wuj\u016bd\u2014the ontological unity of all existence\u2014and wa\u1e25dat al-shuh\u016bd\u2014unity as a subjective perception. Ghaz\u0101l\u012b\u2019s stance remains open to interpretation.<\/p>\n

                      \n
                    1. Reality of Shar\u012b<\/strong>\u02bf<\/strong>a and Its Ontological Grounding<\/strong><\/li>\n<\/ol>\n

                      Demirli emphasizes that wa\u1e25dat al-wuj\u016bd may conflict with the dualistic structure upon which Islamic law is based. Since Shar\u012b\u02bfa depends on the distinction between God and the servant, it presupposes ontological multiplicity. Thus, wa\u1e25dat al-shuh\u016bd poses fewer theological risks.<\/p>\n

                        \n
                      1. Being as Truth and Continuity Between Creator and Creation<\/strong><\/li>\n<\/ol>\n

                        The central axiom of wa\u1e25dat al-wuj\u016bd is that \u201cbeing is truth.\u201d This implies a metaphysical continuity between God and creation. Demirli questions how far Ghaz\u0101l\u012b actually aligns with this position, suggesting caution in overreading the text.<\/p>\n

                          \n
                        1. Divine Knowledge and the Early Traces of A<\/strong>\u02bf<\/strong>y<\/strong>\u0101<\/strong>n al-Th<\/strong>\u0101<\/strong>bita<\/strong><\/li>\n<\/ol>\n

                          The notion that the realities of all things exist eternally in divine knowledge appears in Mishk\u0101t al-Anw\u0101r. This anticipates the later Sufi doctrine of a\u02bfy\u0101n al-th\u0101bita, which became foundational for Ibn al-\u02bfArab\u012b\u2019s metaphysics.<\/p>\n

                          Conclusion<\/strong><\/p>\n

                          This seminar highlights how Mishk\u0101t al-Anw\u0101r marks Ghaz\u0101l\u012b\u2019s departure from classical kal\u0101m and movement toward a Sufi metaphysics. The text is positioned as a philosophical and mystical bridge, providing the conceptual foundations later expanded by Ibn al-\u02bfArab\u012b. Themes like prophecy, law, and unity are reexamined in the light of light.<\/p>\n

                           <\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce, M\u0130\u015eK\u00c2T\u00dc’L-ENV\u00c2R 1. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 ve […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-5252","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5252","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=5252"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5252\/revisions"}],"predecessor-version":[{"id":5253,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5252\/revisions\/5253"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5252"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}